Noetic Form

So what we call a noetic form is what we call a discriminated something that truly exists, that truly appears to perception… Physical reality as it actually exists is the existence of noetic form. (Diamond Heart Book 4, pg 325)

In our work here one way we address this vicious circle of reification and reactivity is to work on the qualities of the soul, the essential aspects. So far we have talked about the noetic forms of manifestation on the level of physical reality. Another realm of discriminated manifestation which exists independent of personal concepts is the realm of noetic forms which we call essential aspects. The aspects are universal concepts in that their form of manifestation is independent of the personal mind of the person who experiences them. For example, when you experience Essential Compassion, and I experience Essential Compassion, we experience the same thing. (Diamond Heart Book 4, pg 330)

Soul and noetic form

One noetic form in the Universal Mind is the human being, the soul of the human being. So one of the concepts or noetic forms of the Universal Mind is soul. Now that soul, that noetic form of soul, one of the universal concepts that truly exists, is different from all other concepts in the sense that it has the capacity to think and conceptualize and create its reality and determine its own perception of things. A rock cannot do that, but the soul can. The soul also has the capacity to shut off awareness of the rest of the Universal Mind, and focus on one part of it, like the physical. A whole viewpoint develops based on that orientation towards physical reality. (Diamond Heart Book 4, pg 337)

On the dimension of pure presence we can experience each noetic form as having the nature of thought. That was the basis of calling the dimension of pure presence universal or divine mind; all objects are thoughts in God’s mind. The logos is a dynamic flowing presence full of knowledge, so these divine thoughts do not simply exist; they move and flow. In other words, we can experience the logos as thinking, as the reasonable flow of concepts and thoughts. Each concept is an object in our world, but they all flow in a rational (reflecting the order of the logos, reason) pattern. (Inner Journey Home, pg 365)

The obvious result is that the individual mind ends up with a collection of disconnected concepts, memories of discrete elements and objects. Noetic forms that were initially inseparable components of an infinite pattern, constituting the oneness of Being, end up in the mind as separate objects, composing a dismembered world. The discreteness actually exists only in the individual mind, never in the field of Reality itself. Furthermore, the mind uses these discrete units to view this field, a lens that when finally established gives the mind the impression that basic knowledge is composed of discrete entities. (Inner Journey Home, pg 319)

Pure presence is the cognitive, more precisely the noetic, dimension of true nature, which makes knowing possible. For all knowing is ultimately the knowing of Being, the knowing of isness. We recognize the source of knowability in the fact that all forms, objects, and processes, are noetic. We do not mean here a vague "mystical" kind of knowing, intuitive and impressionistic, but rather the discriminating exact recognition of the form, its qualities, properties and functions, its components and systems, and so on. We see here the possibility for the precise knowledge of objective science. (Inner Journey Home, pg 314)